Introduction 25 



nut; but they can and do cause sickness and death to their foes by per- 

 forming certain rites or directing actions against garments or other 

 objects recently in their possession. Even the name of an enemy can be 

 applied to an animal or inanimate object and action against it be trans- 

 ferred to the owner. 



Like the Tinguian, the people of Kadalayapan and Kaodanan are 

 warned or encouraged by omens received through the medium of birds, 

 thunder, lightning, or the condition of the gall and liver of a slaughtered 

 pig; 1 and like them they suffer for failure to heed these warnings, or for 

 the infraction of a taboo. 



The myths of the first division make it plain that, to the people of 

 those times, the sun, moon, and stars were animate — either spirits or 

 human beings. In some cases a similar conception was held for thunder 

 and lightning, while in others they appear as animals. It will appear 

 that such ideas are not foreign to the second division of the tales, which 

 represent present day beliefs. Thus, in the mountain village of Baay 

 the sky is considered as a male spirit — the husband of the earth, and 

 father of sun and moon. Again, in Lagangilang and Abang, the 

 thunderbolt is identified as Kadaklan — the most powerful of all spirits 

 — who "often eats the ground and releases his wife AgEmEm." 



This brings us to a most interesting question, namely: Are the chief 

 actors in our tales to be considered as celestial beings and spirits, or as 

 human heroes? We have already made note of the fact that in the first 

 tale Aponitolau is identified with Ini-init whom, we are told, was "the 

 sun," "the man who makes the sun," "a round stone which rolls." In 

 this tale he marries Aponibolinayen, a maiden whose name may possibly 

 be construed to mean "the woman in the moon." 2 However, we find 

 Aponitolau abandoning his place in the sky and going to reside in Kada- 

 layapan. This tale comes from the town of Langangilang where, as we 

 have already seen, the celestial beings are regarded as spirits. Tale 

 fifteen, coming from the same town, shows us this same Aponitolau go- 

 ing up to the sky, where he marries the spirit Kabkabaga-an, but as 

 before he returns to his home below. A further indication of his celestial 

 character is perhaps afforded us in tale fourteen, which was recorded in 

 Patok, a valley town in which the sun, moon, and stars are now regarded 

 as "lights " belonging to the spirit Kadaklan. Here we find that Apon- 

 itolau marries the star maid Gaygay6ma, who is the daughter of the big 

 star Bagbagak, and Slnag — the moon. In this same tale Aponlbo- 



1 For similar omens observed by the Ifugao of Northern Luzon, see Beyer, 

 Origin Myths of the Mountain peoples of the Philippines (Philippine Journal of 

 Science, Vol. VIII, 1913, No. 2, p. 103). 



1 Page 6, note 3. 



